Sentences with phrase «indigenous cultural practices»

Enforced Westernization and assimilation — the policy of missionaries and government administrators until the late 20th century — destroyed many Indigenous cultural practices.

In the 19th century, Canadian and American governments outlawed Indigenous spiritual systems as well as other Indigenous cultural practices such as languages and styles of dress (see Indian Act).

Erika works to collaborate with artists, communities, and revitalize traditional Indigenous cultural practices within her contemporary art and design work and community arts projects.

The artworks included in this small, focused, survey exhibition encourage conversations surrounding indigenous cultural practices such as mark - making and mapping; visual representations of settlement and expansion; and depictions of changes to the landscape brought about by colliding cultures.

Researchers also saw examples of the positive impact of schools adopting Indigenous cultural practices — including the adoption of smudging ceremonies, talking circles and eagle - feather ceremonies in Canada and an alternative approach to student discipline in New Zealand focusing on restorative practices.

Returning to Canada, schools are also using Indigenous cultural practices to strengthen relationships between staff and students, which, in turn, has a positive impact on student outcomes.

Will Wilson's art projects center around the continuation and transformation of customary indigenous cultural practice.

Not exact matches

The secret to Nubian Heritage is that they use proven traditional healing practices, cultural influence and indigenous ingredients including various oils, ash and more -LSB-...]

CNM students will also benefit from learning about cultural practices specific to Native American students, and indigenous teaching and learning methods used at NACA.

Through an investigation of both informal and institutionally organized interactions, this study analyzes how participation in indigenous, national, and international literacy practices indexes different senses of cultural citizenship (Rosaldo 1997), which, in turn, inform Cham minority children's complex sense of belonging within, and their meaningful intergenerational engagement with, the language and culture of their parents amid Vietnam's post-socialist transformation.

Best practices include spending money on locally - owned restaurants, buying handicrafts, and cultural tours that help indigenous people preserve their traditional knowledge.

When first conceiving the work, I was thinking of the South / Southern African context in particular: the histories of indigenous African women's bodies, African spiritual and cultural practices, particular rituals and games.

Cutting Copper: Indigenous Resurgent Practice, a collaborative project between grunt gallery and the Belkin Art Gallery that I co-organized with Shelly Rosenblum, aimed to bring together a cross-disciplinary group of artists, curators, writers, educators, scholars, students and activists to explore the embodied theory of Indigenous resurgence and cultural representation — from the perspectives of their own disciplines and one another's.

This event focued specifically on the role that contemporary Indigenous artistic practice can and does play in redefining cultural tradition, representation, and the relations between Settler and Indigenous peoples at sites of creativity, community, and dissent.

Using collaborative methodologies and a careful attentiveness to place, she prioritizes responsible research methodologies of Indigenous knowledge that are grounded in the intersectional practices of Indigenous feminisms, re / conciliation, and cultural resurgence.

Australian painter Mandy Martin's ongoing art and social practice in Paruku (an Indigenous Protected Area in Western Australia) brings awareness to challenges facing Aboriginal peoples, and simultaneously informs positive environmental and cultural change in the area surrounding Lake Gregory — a terminal desert lake that has been a source of food and site of Aboriginal cultural production for fifty thousand years.

She grounds her own practice within a consideration of Indigenous feminisms, re / conciliation and cultural resurgence.

Her MFA research in Criticism and Curatorial Practice at OCAD University investigated cultural agency and the encoding of food from diverse Indigenous perspectives, and resulted in the exhibition titled Best Before.

Although programming largely focuses on Indigenous healing and cultural practice, activities are open to all and encourage cross-cultural connection.

Europeans with little knowledge of Indigenous languages and cultural practices produced colonial maps, so they must be understood as incomplete reflections of the reality on the ground at the time.

This attendance gap is well recognised in the literature and exists in spite of targeted interventions that span a number of decades.30 This significant gap has been attributed to several factors, including greater family mobility, social and cultural reasons for absence, the higher rate of emotional and behavioural problems in Aboriginal children, the intergenerational legacy of past practices of exclusion of Aboriginal children from schools, and its impact on shaping family and community values regarding the importance of attending school in Indigenous families compared with non-Indigenous families.6 7 31 Additional socioeconomic and school factors differed slightly between the Indigenous and non-Indigenous cohorts.

«Connection'to land may include contemporary cultural beliefs and practices forming a distinct Indigenous culture developed from an earlier traditional culture as it existed at the time of the acquisition of British sovereignty.

e) ensure that Indigenous communities can exercise their rights to practice and revitalize their cultural traditions and customs, to preserve and to practice their languages.

While these Indigenous Nations, are independently identified based on their inherent cultural diversity and their traditions, sites, stories and cultural practices; they all share a vision for the Murray - Darling River Basin — and that is a healthy, living river with natural flows and cycles, sustaining communities and preserving its unique values.

Another international best practice model for Indigenous cultural safety can be seen in the Accreditation Canada's Standards for Aboriginal Community Health and Wellness.

Issues that can be addressed through agreements consistent with human rights principles include meaningful acknowledgement of Indigenous interest in the relevant area, recognition and protection of contemporary cultural practices, allowing (and where necessary, assisting) the involvement of all native title holders who may be affected by outcomes of any framework agreement, and ensuring a cooperative approach to implementing any agreement.

While the NIC Principles acknowledge the importance of culture by allowing for the underlying inalienable, communally owned title to be maintained; long term leasing provisions such as 99 year leases will in practice limit the use of land and possibly erode the Indigenous cultural framework which is embedded in land.

This could mean, for example, incorporating the traditional cultural practices of indigenous communities into climate change responses.

Contribute to the revival of Indigenous cultural and spiritual values, beliefs and practices for today's world.

Community focus groups reported positive changes in service delivery as a result of general practice staff attending cultural awareness training, changes not seen to be required in Indigenous Health Services (already established as culturally appropriate services).

Qualitative evidence indicated an increase in access related to ICDP activities such as the removal of cost barriers to medicines; removal of transport barriers to attend services; improved cultural safety in general practices; support and assistance from ICDP workforce for Indigenous people to access healthcare services; and more community programmes / resources to support healthy lifestyle choices and health - seeking behaviours.

Like other speakers, Phillips pointed to factors that can drive change in health and wellbeing for Aboriginal and Torres Strait Islander people — embedding cultural safety standards in health and within national law, decolonising practices on a personal and systemic basis, and understanding the essential role of Indigenous knowledge in the delivery of services.

In 2011, Universities Australia developed a National Best Practice Framework for Indigenous Cultural Competency in Australian universities that identifies key content areas as including: concepts of culture, race, ethnicity and worldview; myths, misconceptions and stereotypes about Indigenous people; notions of whiteness, white privilege and power; racism and anti-racist practices.

If we're going to make any progress in closing the gap in Indigenous health outcomes, we're going to have to start addressing the gap that currently exists between the policies and procedures institutions put in place around cultural safety, and their practices and the lived experiences of Indigenous people in our hospitals and health services.

The declaration specifically states in Article 11 that Indigenous peoples have the right to practice and revitalise their cultural traditions and customs.

«Connection'to land may include contemporary cultural beliefs and practices forming a distinct indigenous culture that has developed from an earlier traditional culture as it existed at the time of the acquisition British sovereignty.

The CERD Committee recognises that as a result of both the unique nature of Indigenous property rights, linked as they are to cultural and spiritual practices, and the historical disadvantage and dispossession experienced by Indigenous people native title must be recognised and protected as part of Australia's commitment to equality.

While experiences differ across Indigenous communities, there was a unified call for better and consistent data, more specialist Indigenous health care workers, better cultural understanding and practice in health settings, and improved engagement with communities.

In Aboriginal health research, there is a legacy of mistrust of researchers, who have often made false assumptions and misunderstood the values and practices of Aboriginal and Torres Strait Islander cultures by approaching them through their own cultural lens.1 There are ongoing concerns from Indigenous peoples that communication by researchers is poor, consultation is inadequate, values are violated by inadvertent cross-cultural insensitivity, and the research often fails to benefit the community.1

The practice implemented some simple strategies already proven to work in the community controlled sector — more Indigenous staff, artwork and Aboriginal radio in the waiting room, cultural awareness training, and promotion of their services in the community — and the patients came.

Resources to support this process were highlighted in the workshop, for example, Universities Australia has produced a National Best Practice Framework for Indigenous Cultural Competence in Australian Universities which states that universities should ensure that both students and staff have «knowledge and understanding of Indigenous Australian cultures, histories and contemporary realities and awareness of Indigenous protocols, combined with the proficiency to engage and work effectively in contexts congruent to the expectations of Indigenous Australian Peoples.»

As well, the set of rights peculiarly associated with communal Indigenous title, such as usufructuary rights (usage rights), rights of cultural attachment and rights to maintain spiritual links and practice ceremony, would also be potentially lost for the term of the head lease (99 years).

In our research, we sought to understand parenting practices within indigenous Wayana groups through observations and interviews with the aim to show the peculiarity of this «peripheral» education style, the logic of parenting and the strategies adopted by this autochthonous community to transmit the local knowledge and the cultural data linked with its natural environment.

Recent practice by the Human Rights Committee and the Committee on Economic, Social and Cultural Rights (i.e., the two committees that operate under and interpret the standards in the two international covenants) clearly identifies self - determination as a right held by Indigenous peoples, including in Australia.

e) ensure that Indigenous communities can exercise their rights to practice and revitalize their cultural traditions and customs, to preserve and practice their languages.

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples cocultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples cocultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples coCultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples cocultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,

Finally, respect for human rights obligations, especially the right of indigenous communities «to practice and revitalise their cultural traditions and customs» [74] and to equality before the law, including in the enjoyment of the right to equal treatment before the tribunals and all other organs administering justice [75], calls for the development of principles which address the unique evidentiary issues involved in native title litigation, including the reality of claims based substantially upon orally - transmitted traditions, the lack of written records of indigenous laws and customs, the «unsceptical» receipt of uncorroborated historical evidence incapable of being tested under cross-examination, and the epistemological, ideological and cultural limitations of historical assessments of traditional laws and customs by non-indigenous commentators.

A highly important factor in promoting access to justice for Indigenous people is a judiciary that is culturally competent, particularly in its understanding of Aboriginal and Torres Strait Islander families, child - rearing practices and kinship and the central place that cultural identity and affiliation plays in the life of Indigenous people.

The Committee's understanding of equality requires that the history of dispossession of Indigenous Australians be redressed and that the unique relationship between land and the traditions and cultural practices of Indigenous Australians be recognised and protected (p28).

Culture: Promoting importance of cultural, ceremonial and contemporary activities in the practice of Indigenous culture and tradition via strategies such as establishing a Cultural Centre that reflects the broader Indigenous community through activities and exhibitions, and supporting the growth, self - management and protection of the Indigenous art icultural, ceremonial and contemporary activities in the practice of Indigenous culture and tradition via strategies such as establishing a Cultural Centre that reflects the broader Indigenous community through activities and exhibitions, and supporting the growth, self - management and protection of the Indigenous art iCultural Centre that reflects the broader Indigenous community through activities and exhibitions, and supporting the growth, self - management and protection of the Indigenous art industry.